Shloka 11

प्रलय-तत्त्वलयः, नीललोहित-रुद्रः, अष्टमूर्तिस्तवः, एवं ब्रह्मणो वैराग्यम्

Devanagari script

अथार्धमात्रां कल्याणीम् आत्मनः परमेश्वरीम् बुभुजे योगमार्गेण वृद्ध्यर्थं जगतां शिवः

Transliteration

athārdhamātrāṃ kalyāṇīm ātmanaḥ parameśvarīm bubhuje yogamārgeṇa vṛddhyarthaṃ jagatāṃ śivaḥ

Translation

ต่อมา ศิวะเพื่อความเจริญงอกงามของสรรพโลก ได้รวมเป็นหนึ่งโดยมรรคาแห่งโยคะกับพระเทวีผู้เป็นมงคล ปรมेशวรี ผู้เป็นอาตมันของพระองค์เอง คือพลังอันละเอียด ‘อรรธมาตรา’

Word by Word

• atha: then

• ardha-mātrām: the half-measure, subtle portion/power

• kalyāṇīm: auspicious, beneficent

• ātmanaḥ: of Himself, as His own Self

• parameśvarīm: the Supreme Lady (Parameśvarī)

• bubhuje: enjoyed/entered into union with

• yoga-mārgeṇa: by the path of Yoga (yogic means)

• vṛddhi-artham: for the sake of increase, expansion

• jagatām: of the worlds

• śivaḥ: Lord Śiva

Speaker

Suta Goswami (narrating the Purana; describing Shiva’s cosmic act within the creation narrative)

Characters & Entities

• Shiva
• Parameshvari
• Shakti

FAQs

What is the importance of this verse in the context of Linga worship?

It frames creation as arising from the non-dual unity of Pati (Śiva) with His Śakti; Linga worship points to this transcendent source where form (Liṅga) signifies the formless Lord empowered by Śakti.

How does this verse describe the nature of Shiva (Shiva-tattva)?

Śiva is shown as the supreme Pati who acts without losing transcendence—uniting through Yoga with Parameśvarī who is ‘His own Self,’ indicating Śiva-tattva as consciousness inseparable from its power (Śakti).

What ritualistic or Yogic practice is highlighted here?

The verse highlights yoga-mārga—yogic union as the operative principle behind manifestation; for practitioners, it implies inner worship (antar-yāga) where mind and prāṇa are aligned to recognize Śiva–Śakti unity beyond pasha (bondage).